A God Who Descended Into the Underworld Then Rises Again Renewed

Christ'southward triumphant descent into the underworld

"Christ in Limbo" and "Descent into Hell" redirect here. For the novel past Charles Williams, see Descent into Hell (novel). For the 8th-century Anglo-Saxon liturgical play, encounter Harrowing of Hell (drama).

Christ leads Adam by the paw, depicted in the Vaux Passional, c.  1504

In Christian theology, the Harrowing of Hell (Latin: Descensus Christi advert Inferos, "the descent of Christ into Hell" or Hades), is an Old English and Middle English language term referring to the menstruation of time between the Crucifixion of Jesus and his resurrection. In triumphant descent, Christ brought salvation to the souls held captive there since the beginning of the globe.^{[1] [a]}

Jesus Christ'south descent into the globe of the dead is referred to in the Apostles' Creed and the Athanasian Creed ( Quicumque vult ), which state that he "descended into the underworld" ( descendit ad inferos ), although neither mention that he liberated the dead. His descent to the underworld is alluded to in the New Testament in i Peter 4:six, which states that the "good tidings were proclaimed to the dead".^[ii] The Catechism of the Catholic Church notes Ephesians four:9, which states that "[Christ] descended into the lower parts of the earth", as also supporting this interpretation.^[3] These passages in the Bible take given rise to differing interpretations.^[4] The Harrowing of Hell is commemorated in the liturgical calendar on Holy Saturday.^[v]

According to The Catholic Encyclopedia, the story beginning appears clearly in the Gospel of Nicodemus in the section chosen the Acts of Pilate, which also appears separately at earlier dates within the Acts of Peter and Paul.^[half-dozen] The descent into Hell had been related in Old English poems continued with the names of Cædmon (eastward.g. Christ and Satan) and Cynewulf. It is afterward repeated in Ælfric of Eynsham'south homilies c.  yard Advertizing, which is the first known inclusion of the word "harrowing". Heart English dramatic literature contains the fullest and most dramatic development of the discipline.^[1]

As a field of study in Christian art, is as well known as the Anastasis (Greek for "resurrection"), considered a creation of Byzantine culture and beginning appearing in the W in the early 8th century.^[7]

Groundwork [edit]

The Sometime Testament view of the afterlife was that all people when they died, whether righteous or unrighteous, went to Sheol, a night, still place.^[8] Several works from the 2nd Temple period elaborate the concept of Sheol, dividing it into sections based on the righteousness or unrighteousness of those who have died.^[9]

The New Testament maintains a stardom between Sheol, the mutual "place of the dead", and the eternal destiny of those condemned at the Final Judgment, variously described as Gehenna, "the outer darkness," or a lake of eternal fire.^[ten]

The Hellenistic views of heroic descent into the Underworld and successful return follow traditions that are far older than the mystery religions popular at the time of Christ. The Ballsy of Gilgamesh includes such a scene, and it appears also in Odyssey Xi. Writing presently before the nascency of Jesus, Virgil included it in the Aeneid. What piffling nosotros know of the worship in mystery religions such as the Eleusinian Mysteries and Mithraism suggests that a ritual decease and rebirth of the initiate was an of import part of their liturgy. Again, this has earlier parallels, in particular with the worship of Osiris.

Terminology [edit]

The Greek diction in the Apostles' Creed is κατελθόντα εἰς τὰ κατώτατα , ( "katelthonta eis ta katôtata" ), and in Latin is descendit ad inferos . The Greek τὰ κατώτατα ( ta katôtata ,"the everyman") and the Latin inferos ("those below") may also exist translated every bit "underworld", "netherworld", or "abode of the dead."

The realm into which Jesus descended is called Hell, in long-established English language usage, merely is too called Sheol or Limbo by some Christian theologians to distinguish it from the Hell of the damned.^[11] In Classical mythology Hades is the underworld inhabited by departed souls and the god Pluto is its ruler. Some New Testament translations use the term "Hades" to refer to the abode or land of the expressionless to represent a neutral place where the dead awaited the death, burial, and resurrection of Jesus.

The word "harrow" originally comes from the Old English hergian meaning "to harry or despoil", and is seen in the homilies of Aelfric, c.  1000.^[b] The term 'Harrowing of Hell' refers not merely to the idea that Jesus descended into Hell, as in the Creed, but to the rich tradition that developed afterward, asserting that he triumphed over inferos , releasing Hell's captives, particularly Adam and Eve, and the righteous men and women of the Old Testament period.

Scripture [edit]

The Harrowing of Hell is mentioned or suggested by several verses in the New Testament:^[xiii]

• Matthew 12:40: "For just as Jonah was 3 days and iii nights in the belly of the sea monster, so for 3 days and three nights the Son of Homo will exist in the centre of the earth."
• Acts 2:24: "Just God raised him upwards, having freed him from death,[a] because it was impossible for him to be held in its power."
• Acts 2:31: "Foreseeing this, David spoke of the resurrection of the Messiah, maxim,'He was not abandoned to Hades, nor did his flesh experience corruption."
• Col i:18: "He is the caput of the torso, the church; he is the outset, the firstborn from the dead, so that he might come to accept outset place in everything."
• 1 Peter three:18-xix: "For Christ also suffered for sins once for all, the righteous for the unrighteous, in order to bring you to God. He was put to death in the flesh, but made alive in the spirit, in which also he went and made a proclamation to the spirits in prison,"
• 1 Peter 4:six: "For this is the reason the gospel was proclaimed even to the expressionless, so that, though they had been judged in the flesh as everyone is judged, they might live in the spirit equally God does."

Theologian Hans Urs von Balthasar sees parallels with Mark two:24-27:"If a kingdom is divided against itself, that kingdom cannot stand. 25 And if a firm is divided against itself, that house volition not be able to stand. 26 And if Satan has risen up against himself and is divided, he cannot stand up, simply his end has come. 27 But no ane can enter a strong man's house and plunder his belongings without first tying up the strong homo; and then indeed the house can be plundered." That and Matthew 16:18 ("And I tell you, y'all are Peter, and on this stone I will build my church, and the gates of Hades will not prevail against it.") speak to Jesus' ability and the impotence of Satan.^[14]

Early Christian teaching [edit]

The Harrowing of Hell was taught by theologians of the early on church: St Melito of Sardis (died c. 180) in his Homily on the Passover and more explicitly in his Homily for Holy Sat, Tertullian (A Treatise on the Soul, 55; though he himself disagrees with the idea), Hippolytus (Treatise on Christ and Anti-Christ) Origen (Against Celsus, 2:43), and, later, St Ambrose (died 397) all wrote of the Harrowing of Hell. The early heretic Marcion and his followers also discussed the Harrowing of Hell, as mentioned past Tertullian, Irenaeus, and Epiphanius. The 6th-century Christolytes, equally recorded past John of Damascus, believed that Jesus left his soul and body in Hell, and only rose with his divinity to Heaven.^[15]

The Gospel of Matthew relates that immediately subsequently Christ died, the earth shook, at that place was darkness, the veil in the Temple was torn in 2, and many people rose from the dead, and after the resurrection (Matt. 27:53) walked about in Jerusalem and were seen by many people there. Balthasar says this is a "visionary and imaginistic" description of Jesus vanquishing death itself.^[14]

According to the apocryphal Gospel of Nicodemus, the Harrowing of Hell was foreshadowed past Christ'southward raising of Lazarus from the dead prior to his own crucifixion.

In the Acts of Pilate – usually incorporated with the widely-read medieval Gospel of Nicodemus – texts built around an original that might accept been equally old as the 3rd century AD with many improvements and embroidered interpolations, chapters 17 to 27 are called the Decensus Christi ad Inferos. They contain a dramatic dialogue between Hades and Prince Satan, and the entry of the King of Glory, imagined every bit from within Tartarus.

Interpretations of the doctrine [edit]

Anglicanism [edit]

"Anglican orthodoxy, without protest, has allowed loftier regime to teach that there is an intermediate state, Hades, including both Gehenna and Paradise, simply with an impassable gulf between the 2."^[10] The traditional linguistic communication of the Apostles' Creed affirms that Jesus "descended into hell"; the contemporary Book of Common Prayer says that Jesus "descended to the dead" (BCP, pp. 53, 96).^[13]

Catholicism [edit]

Christ leads the patriarchs from Hell to Paradise, past Bartolomeo Bertejo, Spanish, ca 1480: Methuselah, Solomon and the Queen of Sheba, and Adam and Eve atomic number 82 the procession of the righteous backside Christ.

There is an aboriginal homily on the subject, of unknown authorship, usually entitled The Lord'due south Descent into Hell that is the second reading at the Part of Readings on Holy Saturday in the Roman Cosmic Church building.^[16]

The Catechism of the Cosmic Church states: "Past the expression 'He descended into Hell', the Apostles' Creed confesses that Jesus did actually die and through his death for u.s.a. conquered death and the devil 'who has the power of death' (Hebrews 2:fourteen). In his human being soul united to his divine person, the dead Christ went down to the realm of the dead. He opened Sky's gates for the just who had gone earlier him."^[17]

As the Catechism says, the word "Hell"—from the Norse, Hel; in Latin, infernus, infernum, inferni; in Greek, ᾍδης (Hades); in Hebrew, שאול (Sheol)—is used in Scripture and the Apostles' Creed to refer to the abode of all the dead, whether righteous or evil, unless or until they are admitted to Heaven (CCC 633). This abode of the dead is the "Hell" into which the Creed says Christ descended. His death freed from exclusion from Heaven the just who had gone before him: "Information technology is precisely these holy souls who awaited their Savior in Abraham's bust whom Christ the Lord delivered when he descended into Hell", the Catechism states (CCC 633), echoing the words of the Roman Catechism, 1,6,3. His expiry was of no avail to the damned.^{[ citation needed ]}

Conceptualization of the dwelling of the dead as a place, though possible and customary, is non obligatory (Church documents, such as catechisms, speak of a "land or place"). Some maintain that Christ did non become to the place of the damned, which is what is by and large understood today by the word "Hell". For instance, Thomas Aquinas taught that Christ did not descend into the "Hell of the lost" in his essence, but only by the effect of his decease, through which "he put them to shame for their unbelief and wickedness: merely to them who were detained in Purgatory he gave hope of attaining to glory: while upon the holy Fathers detained in Hell solely on account of original sin, he shed the light of glory everlasting."^[xviii]

While some maintain that Christ just descended into the "limbo of the fathers", others, notably theologian Hans Urs von Balthasar (inspired by the visions of Adrienne von Speyr), maintain that it was more than than this and that the descent involved suffering by Jesus.^[19] Some maintain that this is a affair on which differences and theological speculation are permissible without transgressing the limits of orthodoxy.^[19] However, Balthasar's signal here has been forcefully condemned by bourgeois Cosmic outlets.^{[20] [21]}

Orthodoxy [edit]

In Harrowing of Hades, fresco in the parecclesion of the Chora Church, Istanbul, c. 1315, raising Adam and Eve is depicted as office of the Resurrection icon, equally it always is in the Due east.

Saint John Chrysostom'southward Paschal Homily likewise addresses the Harrowing of Hades, and is typically read during the Paschal Vigil, the climactic service of the Orthodox celebration of Pascha (Easter).

In the Eastern Orthodox Church, the Harrowing of Hades is historic annually on Holy and Great Saturday during the Vesperal Divine Liturgy of Saint Basil, as is normative for the Byzantine Rite. At the showtime of the service, the hangings in the church building and the vestments worn past the clergy are all somber Lenten colours (commonly purple or black). And then, just before the Gospel reading, the liturgical colors are changed to white and the deacon performs a censing, and the priest strews laurel leaves effectually the church, symbolizing the broken gates of Hell; this is washed in commemoration of the harrowing of Hades then taking place, and in anticipation of Christ'southward imminent resurrection.

The Harrowing of Hades is mostly more common and prominent in Orthodox iconography compared to the Western tradition. Information technology is the traditional icon for Holy Saturday, and is used during the Paschal flavour and on Sundays throughout the year.

The traditional Orthodox icon of the Resurrection of Jesus, partially inspired past the apocryphal Acts of Pilate (quaternary c.), does not draw just the physical deed of Christ coming out of the Tomb, only rather it reveals what Orthodox Christians believe to be the spiritual reality of what his Death and Resurrection achieved.

The icon depicts Jesus, vested in white and gold to symbolize his divine majesty, standing on the brazen gates of Hades (also called the "Doors of Expiry"), which are broken and have fallen in the class of a cross, illustrating the conventionalities that by his death on the cross, Jesus "trampled downwards death by expiry" (encounter Paschal troparion). He is holding Adam and Eve and pulling them up out of Hades. Traditionally, he is not shown property them by the easily but by their wrists, to illustrate the theological educational activity that mankind could non pull himself out of his original or bequeathed sin, merely that it could come about only past the piece of work (energia) of God. Jesus is surrounded by diverse righteous figures from the Old Testament (Abraham, David, etc.); the lesser of the icon depicts Hades as a chasm of darkness, oftentimes with diverse pieces of broken locks and chains strewn about. Quite frequently, i or 2 figures are shown in the darkness, bound in chains, who are generally identified as personifications of Decease or the devil.

Lutheranism [edit]

Martin Luther, in a sermon delivered in Torgau in 1533, stated that Christ descended into Hell.

The Formula of Concord (a Lutheran confession) states, "we believe simply that the unabridged person, God and man beingness, descended to Hell after his burial, conquered the devil, destroyed the power of Hell, and took from the devil all his power" (Solid Announcement, Art. Ix).

Many attempts were made following Luther'southward expiry to systematize his theology of the descensus, whether Christ descended in victory or humiliation. For Luther, however, the defeat or "humiliation" of Christ is never fully separable from His victorious glorification. Some argued that Christ's suffering was completed with His words from the cross, "It is finished."^{[ citation needed ]} Luther himself, when pressed to elaborate on the question of whether Christ descended to Hell in humiliation or victory responded, "It is enough to preach the article to the laypeople as they have learned to know information technology in the past from the stained glass and other sources."^{[ citation needed ]}

Calvinism [edit]

John Calvin expressed his concern that many Christians "take never earnestly considered what it is or means that nosotros have been redeemed from God's judgment. Even so this is our wisdom: duly to feel how much our salvation cost the Son of God."

Calvin'southward conclusion is that "If any persons have scruples about admitting this article into the Creed, it will soon be made evidently how important information technology is to the sum of our redemption: if information technology is left out, much of the do good of Christ's death will exist lost."^[22] Calvin strongly opposed the notion that Christ freed prisoners, as opposed to traveling to Hell as function of completing his sufferings (Institutes of the Christian Religion, Book 2, chapter 16, sections 8-x),

The Reformed interpret the phrase "he descended into Hell" as referring to Christ's hurting and humiliation prior to his death, and that this humiliation had a spiritual dimension as function of God's judgement upon the sin which he diameter on behalf of Christians. The doctrine of Christ's humiliation is likewise meant to assure believers that Christ has redeemed them from the hurting and suffering of God's judgment on sin.^[23]

The Church building of Jesus Christ of Latter-mean solar day Saints [edit]

The Harrowing of Hell has been a unique and important doctrine among members of The Church of Jesus Christ of Latter-day Saints since its founding in 1830 by Joseph Smith, although members of the church (known equally "Mormons") usually telephone call information technology past other terms, such as "Christ's visit to the spirit globe." Similar Christian exegetes distinguishing between Sheol and Gehenna, Latter-day Saints distinguish between the realm of departed spirits (the "spirit world") and the portion (or state) of the wicked ("spirit prison house"). The portion or state of the righteous is often referred to every bit "paradise".

Perhaps the most notable aspect of Latter-twenty-four hour period Saint beliefs regarding the Harrowing of Hell is their view on the purpose of it, both for the just and the wicked. Joseph F. Smith, the sixth president of the Church, explained in what is now a canonized revelation, that when Christ died, "there were gathered together in one place an innumerable visitor of the spirits of the merely, ... rejoicing together because the solar day of their deliverance was at paw. They were assembled awaiting the advent of the Son of God into the spirit world, to declare their redemption from the bands of death" (D&C 138:12,15-16).

In the Latter-mean solar day Saint view, while Christ appear freedom from physical death to the just, he had some other purpose in descending to Hell regarding the wicked. "The Lord went not in person among the wicked and the disobedient who had rejected the truth, to teach them; but behold, from among the righteous, he organized his forces … and deputed them to go forth and carry the light of the gospel to them that were in darkness, fifty-fifty to all the spirits of men; and thus was the gospel preached to the dead, ... to those who had died in their sins, without a knowledge of the truth, or in transgression, having rejected the prophets" (D&C 138:29–30,32). From the Latter-twenty-four hours Saint viewpoint, the rescue of spirits was not a 1-time consequence merely an ongoing process that still continues (D&C 138; 1 Peter 4:half-dozen). This concept goes mitt-in-hand with the doctrine of baptism for the expressionless, which is based on the Latter-day Saint belief that those who cull to accept the gospel in the spirit world must notwithstanding receive the saving ordinances in society to dwell in the kingdom of God (Marking 16:16; John 3:5; 1 Peter three:21). These baptisms and other ordinances are performed in Latter-day Saint temples, wherein a church building member is baptized vicariously, or in behalf of, those who died without being baptized by proper authority. The recipients in the spirit world then have the opportunity to accept or reject this baptism.^[24]

Rejection of the doctrine [edit]

Although the Harrowing of Hell is taught past the Lutheran, Cosmic, Reformed, and Orthodox traditions, a number of Christians reject the doctrine of the "harrowing of hell", claiming that "there is scant scriptural show for [it], and that Jesus'south own words contradict it".^[25] John Piper, for instance, says "at that place is no textual [i.due east. Biblical] ground for believing that Christ descended into hell", and, therefore, Piper does not recite the "he descended into hell" phrase when proverb the Apostles' Creed.^[26] Wayne Grudem also skips the phrase when reciting the Creed; he says that the "unmarried statement in ... favor [of the "harrowing of hell" clause in the Creed] seems to exist that information technology has been around and then long. ...Just an old fault is nevertheless a mistake".^[25] In his book Raised with Christ, Pentecostal Adrian Warnock agrees with Grudem, commenting, "Despite some translations of an aboriginal creed [i.e. the Apostles' Creed], which advise that Jesus ... 'descended into hell', in that location is no biblical evidence to suggest that he actually did so."^[27]

Augustine (354–430) argued that 1 Peter 3:19–20, the chief passage used to support the doctrine of the "harrowing of hell", is "more than allegory than history".^[25]

Christian mortalism [edit]

The above views share the traditional Christian conventionalities in the immortality of the soul. The mortalist view of the intermediate country requires an alternative view of the Acts two:27 and Acts 2:31, taking a view of the New Attestation use of Hell as equivalent to utilize of Hades in the Septuagint and therefore to Sheol in the Onetime Testament.^[28] William Tyndale and Martin Bucer of Strassburg argued that Hades in Acts ii was only a metaphor for the grave. Other reformers Christopher Carlisle and Walter Deloenus in London, argued for the commodity to be dropped from the creed.^[29] The Harrowing of Hell was a major scene in traditional depictions of Christ's life avoided past John Milton due to his mortalist views.^[30] Mortalist interpretations of the Acts 2 statements of Christ being in Hades are also found among afterwards Anglicans such as Due east. Due west. Bullinger.^[31]

While those property mortalist views on the soul would agree on the "harrowing of hell" apropos souls, that there were no conscious dead for Christ to literally visit, the question of whether Christ himself was too dead, unconscious, brings different answers:

• To near Protestant advocates of "soul sleep" such as Martin Luther, Christ himself was not in the same condition as the dead, and while his trunk was in Hades, Christ, as 2nd person of the Trinity, was conscious in sky.^[32]
• To Christian mortalists who are too non-Trinitarian, such equally Socinians and Christadelphians,^[33] the maxim "the expressionless know zilch" includes too Christ during the three days.

Of the three days, Christ says "I was dead" (Greek egenomen nekros ἐγενόμην νεκρὸς, Latin fui mortuus).^{[Revelation ane:18]}

In culture [edit]

Drama [edit]

The richest, well-nigh circumstantial accounts of the Harrowing of Hell are constitute in medieval dramatic literature, such as the 4 cracking cycles of English Mystery plays which each devote a separate scene to depict information technology.^[1] Christ was portrayed as conquering Satan, and and then victoriously leading out Adam and Eve, the prophets, and the patriarchs. The earliest surviving Christian drama probably intended to be performed is the Harrowing of Hell found in the 8th-century Book of Cerne.

The subject is found as well in the Cornish Mystery plays and the York and Wakefield cycles. These medieval versions of the story derive from scripture, but the details come up from the Gospel of Nicodemus.

Literature [edit]

• In Dante's Inferno the Harrowing of Hell is mentioned in Canto Four by the pilgrim's guide Virgil. Virgil was in Limbo (the showtime circumvolve of Hell) in the first place because he was not exposed to Christianity in his lifetime, and therefore he describes Christ in generic terms as a "mighty ane" who rescued the Hebrew forefathers of Christianity, but left him and other virtuous pagans behind in the very aforementioned circle. It is articulate that Virgil does not fully understand the significance of the outcome as Dante does.
• An incomplete Centre English telling of the Harrowing of Hell is found in the Auchinleck manuscript.^[34]
• Although the Orfeo legend has its origin in pagan antiquity, the Medieval romance of Sir Orfeo has frequently been interpreted as cartoon parallels betwixt the Greek hero and Jesus freeing souls from Hell,^{[35] [36]} with the explication of Orpheus' descent and return from the Underworld as an allegory for Christ's equally early every bit the Ovide Moralisé (1340).^[37]
• In Stephen Lawhead's novel Byzantium (1997), a young Irish gaelic monk is asked to explain Jesus Christ's life to a group of Vikings, who were particularly impressed with his "descent to the underworld" (Helreið).

Parallels in Jewish literature refer to legends of Enoch and Abraham's harrowings of the Underworld, unrelated to Christian themes. These have been updated in Isaac Leib Peretz'due south curt story "Neilah in Gehenna", in which a Jewish hazzan descends to Hell and uses his unique voice to bring well-nigh the repentance and liberation of the souls imprisoned at that place.

Music [edit]

• The Harrowing of Hell is the subject of several baroque oratorios,^{[ commendation needed ]} and notably of Salieri's Gesù al Limbo (1803) to a text by Luigi Prividali.^[38]

Art [edit]

• A follower of Hieronymus Bosch depicts Christ in Limbo in a vivid composition, now owned by the Indianapolis Museum of Art.^[39]

Television [edit]

• The harrowing is mentioned in the eponymous episode of the British nighttime comedy album series Within No. nine.

See also [edit]

• Abraham's bust
• Christian mythology

Notes [edit]

1. ^ Note that the Latin word is inferos NOT infernos. Inferos significant beneath, infernos meaning flames of burn down.
2. ^ 'Harrow' is a past-form of 'harry', a military term meaning to "brand predatory raids or incursions"^[12]

References [edit]

1. ^ ^{a b c} Warren, Kate Mary. "Harrowing of Hell." The Catholic Encyclopedia Vol. 7. New York: Robert Appleton Company, 1910.three Mar. 2013
2. ^ The New Attestation: a translation. Hart, David Bentley. New Oasis. January 2017. ISBN9780300186093. OCLC 1002687102. {{cite volume}}: CS1 maint: others (link)
3. ^ https://www.vatican.va/archive/ccc_css/annal/catechism/p122a5p1.htm%7C Section 631
4. ^ D. Bruce Lockerbie, The Apostle's Creed: Do You Actually Believe It (Victor Books, Wheaton, IL) 1977:53–54, on-line text Archived 2012-07-09 at annal.today.
5. ^ Michael Keene (1995). The Christian Experience. Nelson Thornes. p. 112. ISBN978-0-7487-2188-7.
6. ^ New Testament Apocrypha, Vol. 1 by Wilhelm Schneemelcher and R. Mcl. Wilson (Dec i, 1990) ISBN 066422721X pages 501-502
7. ^ Leslie Ross, entry on "Anastasis", Medieval Art: A Topical Dictionary (Greenwood, 1996), pp. ten–eleven online.
8. ^ Rainwater, Robert (1990). "Sheol". In Mills, Watson E. (ed.). Mercer Dictionary of the Bible. Mercer University Press. ISBN 9780865543737
9. ^ Longenecker, Richard N. (2003). "Cosmology". In Gowan, Donald E. (ed.). The Westminster Theological Wordbook of the Bible. Westminster John Knox Press. p. 189 ISBN 9780664223946
10. ^ ^{a b} Cook, Joseph (1883). Avant-garde thought in Europe, Asia, Commonwealth of australia, &c. London: Richard D. Dickinson. p. 41.
11. ^ Most, William Thousand. "Christ'south Descent into Hell and His Resurrection". Retrieved vii March 2013.
12. ^ OED
13. ^ ^{a b} "Harrowing of Hell", The Episcopal Church
14. ^ ^{a b} Balthasar, Hans Urs von. "Going to the Dead", Mysterium Paschale: The Mystery of Easter, Ignatius Press, 2000 ISBN 9781681493480
15. ^ "History of Science: Cyclopædia, or, An universal dictionary of arts and sciences: Chose - clause". digicoll.library.wisc.edu . Retrieved 2017-09-29 .
16. ^ "From an aboriginal homily for Holy Saturday: The Lord'southward descent into hell". www.vatican.va . Retrieved 2020-07-28 .
17. ^ Canon of the Catholic Church building, p. 636–7.
18. ^ "SUMMA THEOLOGIAE: Christ's descent into hell (Tertia Pars, Q. 52)". world wide web.newadvent.org . Retrieved 2020-07-28 .
19. ^ ^{a b} Reno, R.R. (Oct fifteen, 2008). "Was Balthasar a Heretic?". First Things . Retrieved 2020-05-24 .
20. ^ "Massa Damnata". ChurchMilitant.TV.
21. ^ Did Christ Suffer in Hell When He Descended into Hell?. Taylor Marshall.
22. ^ "Centre for Reformed Theology and Apologetics". reformed.org . Retrieved 2020-07-28 .
23. ^ Allen, R. Michael. Reformed Theology,2012, pp. 67,68
24. ^ "Why do Mormons perform baptisms for the dead?", Frequently Asked Questions, Mormon.org, LDS Church, archived from the original on 2016-02-13
25. ^ ^{a b c} Daniel Burke, 'What did Jesus do on Holy Saturday?' in The Washington Post, April ii, 2012 (accessed 14/01/2013)
26. ^ John Piper, 'Did Christ Always Descend to Hell?' in The Christian Postal service April 23, 2011 (accessed 14/01/2013)
27. ^ Adrian Warnock, Raised with Christ (Wheaton: Crossway, 2010), p. 33-34
28. ^ Burns, Norman T. (1972). Christian Mortalism from Tyndale to Milton. Cambridge: Harvard University Press. p. 180. ISBN0-674-12875-three.
29. ^ Bromiley, Geoffrey W. (1979). "Descent into Hell". In Bromiley, Geoffrey W. (ed.). International Standard Bible Encyclopedia: A–D. pp. 926–927. ISBN0-8028-8161-0.
30. ^ Hunter, William Bridges. Milton's English poetry: beingness entries from A Milton encyclopedia. p. 151.
31. ^ Bullinger, E. Due west. "Hell". A Critical Lexicon and Cyclopedia to the English and Greek New Testament. pp. 367–369.
32. ^ Hagen, Kenneth (1974). A theology of Testament in the young Luther: the lectures on Hebrews. Leiden: Brill. p. 95. ISBNxc-04-03987-2. For Luther it refers to God's abandonment of Christ during the three days of his death:
33. ^ Whittaker, H. A. (1984). Studies in the Gospels. OCLC 43138946.
34. ^ "Auchinleck manuscript". Auchinleck.nls.uk.
35. ^ Henry, Elisabeth (1992). Orpheus with His Lute: Poetry and the Renewal of Life. Bristol Classical Press. pp. 38, l–53, 81. et passim
36. ^ Treharne, Elaine (2010). "Speaking of the Medieval". The Oxford Handbook of Medieval Literature in English. Oxford Academy Printing. p. 10.
37. ^ Friedman, John Block (2000). Orpheus in the Middle Ages. Syracuse University Press. pp. 125–126. ISBN0-8156-2825-0.
38. ^ Recording and essay with Il Giudizio Finale; Te Deum. dir Alberto Turco, Bongiovanni
39. ^ "Christ in Limbo". Indianapolis Museum of Art . Retrieved 17 March 2016.

Bibliography [edit]

• Trumbower, J. A., "Jesus' Descent to the Underworld", in Idem, Rescue for the Dead: The Posthumous Salvation of Not-Christians in Early Christianity (Oxford, 2001) (Oxford Studies in Historical Theology), 91-108.
• Brinkman, Martien Due east., "The Descent into Hell and the Phenomenon of Exorcism in the Early Church", in Jerald D. Gort, Henry Jansen and Hendrik M. Vroom (eds), Probing the Depths of Evil and Skillful: Multireligious Views and Example Studies (Amsterdam/New York, NY, 2007) (Currents of Run into - Studies on the Contact between Christianity and Other Religions, Behavior, and Cultures, 33).
• Alyssa Lyra Pitstick, Lite in Darkness: Hans Urs von Balthasar and the Cosmic Doctrine of Christ'south Descent into Hell (Grand Rapids (MI), Eerdmanns, 2007).
• Gavin D'Costa, "Part Four: Christ's Descent into Hell", in Idem, Christianity and Earth Religions: Disputed Questions in the Theology of Religions (Oxford, Wiley-Blackwell, 2009),
• Georgia Frank, "Christ's Descent to the Underworld in Ancient Ritual and Fable", in Robert J. Daly (ed), Apocalyptic Thought in Early Christianity (Grand Rapids (MI), Bakery Bookish, 2009) (Holy Cross Studies in Patristic Theology and History), 211-226.
• Hilarion Alfayev, "Christ the Conquistador of Hell: The Descent into Hades from an Orthodox Perspective". St Vladimirs Seminary Pr (Nov 20, 2009)

External links [edit]

• Encyclopædia Britannica: Harrowing of Hell
• Gospel of Nicodemus: Descensus Christ ad inferos
• The Gospel of Nicodemus including the Descent into Hell
• Harrowing of Hell in the Chester Cycle
• Le Harrowing of Hell dans les Cycles de York, Towneley et Chester, by Alexandra Costache-Babcinschi (ebook, French)
• Lord's Descent into Hell, The
• Russian Orthodox iconography of the Harrowing of Hell
• Summa Theologica: Christ's descent into hell

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Source: https://en.wikipedia.org/wiki/Harrowing_of_Hell

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